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The Philosopher's New Clothes
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This book discusses modern philosophical treatments of fashion, and of "anti-fashion". Pappas argues that the fashion/anti-fashion debate applies to antiquity, that nudity at the gymnasia was an anti-fashion. Thus anti-fashion provides a way of viewing ancient philosophy’s orientation toward a social world in which philosophy also has to live. This book takes a new approach to the question, "Is the philosopher to be seen as universal human being or as eccentric?". Through a reading of the Theaetetus, Pappas first considers how we identify philosophers – how do they appear, in particular how do they dress? The book moves to modern philosophical treatments of fashion, and of "anti-fashion". He argues that aspects of the fashion/anti-fashion debate apply to antiquity, indeed that nudity at the gymnasia was an anti-fashion. Thus anti-fashion provides a way of viewing ancient philosophy’s orientation toward a social world in which, for all its true existence elsewhere, philosophy also has to live.
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This book discusses modern philosophical treatments of fashion, and of "anti-fashion". Pappas argues that the fashion/anti-fashion debate applies to antiquity, that nudity at the gymnasia was an anti-fashion. Thus anti-fashion provides a way of viewing ancient philosophy’s orientation toward a social world in which philosophy also has to live. This book takes a new approach to the question, "Is the philosopher to be seen as universal human being or as eccentric?". Through a reading of the Theaetetus, Pappas first considers how we identify philosophers – how do they appear, in particular how do they dress? The book moves to modern philosophical treatments of fashion, and of "anti-fashion". He argues that aspects of the fashion/anti-fashion debate apply to antiquity, indeed that nudity at the gymnasia was an anti-fashion. Thus anti-fashion provides a way of viewing ancient philosophy’s orientation toward a social world in which, for all its true existence elsewhere, philosophy also has to live.
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